1st Portion

Chapter 9

And it was on the eighth day: of the investitures. It was the first of the month of Nissan, the very day on which the Mishkan was erected. And [this day] took ten “crowns” [of distinction], which are enumerated in Seder Olam 7. — [Torath Kohanim 9:1]

[called…] the elders of Israel: to inform them that it was by the express command of God that Aaron was entering into the Kehunah Gedolah , so that they should not say that he entered of his own accord.

Take for yourself a bull-calf: [This was] to inform [Aaron] that the Holy One, Blessed is He, had granted him atonement through this calf for the incident involving the [golden] calf, which he had made. — [see Tanchuma 10]

קח לך עגל: להודיע שמכפר לו הקב"ה ע"י עגל זה על מעשה העגל שעשה:

3And to the children of Israel, you shall speak, saying, 'Take a he goat as a sin offering; and a calf and a lamb, [both] in their first year and [both] unblemished, as a burnt offering,

7And Moses said to Aaron, "Approach the altar and perform your sin offering and your burnt offering, atoning for yourself and for the people, and perform the people's sacrifice, atoning for them, as the Lord has commanded.

Approach the altar: [Moses had to order Aaron to do so,] because Aaron was bashful and afraid to approach [the altar]. So Moses said to him: “Why are you ashamed? For this [function] you have been chosen!” - [Torath Kohanim 9:7]

the people’s offering: The he-goat, the calf, and the lamb. Wherever the [unqualified] term עֵגֶל (calf) is stated [in Scripture], it denotes one in the first year. This [rule] is derived from this passage. [The term פַּר denotes one in the third year, עֵגֶל בֶּןבָּקָר one in the second year, and עֵגֶל one in the first year.]- [Torath Kohanim 4:208]

the flesh and the hide: We do not find [in Scripture] an outside sin-offering [i.e., one whose blood is sprinkled on the outside altar] to be burned, with the exceptions of this [instance] and [the sin-offerings] of the investitures. And all these [exceptions] were [burnt] at the express command [of God].

And they placed the [sacrificial] fats on top of the breasts: After the waving, the kohen who performed the waving gives [the portions] to another kohen to make them go up in smoke. The result is that [the portions] that were on the top are now on the bottom [due to the kohen’s inverting the portions to place them into the receiving hands of the next kohen. See Rashi on Lev. 7:30 for further explanation]. — [Men. 62a]

And Moses and Aaron went into [the Tent of Meeting]: Why did they enter [the Tent of Meeting]? In the section of the investitures, I found a baraitha added to our version of Torath Kohanim [which states the following]: Why did Moses enter with Aaron? To teach him about the procedure of [burning] the incense. Or did he perhaps enter only for another purpose? I can make a deduction: Descending [from the altar (verse 22)] and entering [the Tent of Meeting (this verse) both] required blessing [the people]. Just as descending [from the altar] is related to the service, so is entering [the Tent of Meeting] related to the service. Hence, you learn from here why Moses entered with Aaron, [namely] to teach him about the procedure of [burning] the incense [which is related to the service]. Another explanation [of why Moses entered with Aaron is]: When Aaron saw that all the sacrifices had been offered and all the procedures had been performed, and yet the Shechinah had not descended for Israel, he was distressed. He said, “I know that the Holy One, blessed is He, is angry with me, and on my account the Shechinah has not descended for Israel.” So he said to Moses, “My brother Moses, is this what you have done to me, that I have entered and been put to shame?” At once, Moses entered [the Tent of Meeting] with him, and they prayed for mercy. Then the Shechinah came down for Israel. — [Torath Kohanim 9:16]

Then they came out and blessed the people: They said: “May the pleasantness of the Lord, our God, be upon us (Ps. 90:17); May it be God’s will that the Shechinah rest in the work of your hands.” [And why did they choose this particular blessing?] Because throughout all seven days of the investitures, when Moses erected the Mishkan, performed the service in it, and then dismantled it daily, the Shechinah did not rest in it. The Israelites were humiliated, and they said to Moses, “Moses, our teacher, all the efforts we have taken were so that the Shechinah should dwell among us, so that we would know that we have been forgiven for the sin of the [golden] calf!” Therefore, Moses answered them (verse 6), “This is the thing the Lord has commanded; do [it], and the glory of the Lord will appear to you. My brother Aaron is more worthy and important than I, insofar as through his offerings and his service the Shechinah will dwell among you, and you will know that the Omnipresent has chosen him.”

And fire went forth: Rabbi Eliezer says: Aaron’s sons died only because they rendered halachic decisions in the presence of Moses, their teacher. Rabbi Ishmael says: [They died because] they had entered the sanctuary after having drunk wine. The proof is that after their death, [Scripture] admonished the survivors that they may not enter the sanctuary after having drunk wine. This is analogous to a king who had a faithful attendant. [When he found him standing at tavern entrances, he severed his head in silence and appointed another attendant in his place. We would not know why he put the first to death, but for his enjoining the second thus, “You must not enter the doorway of taverns,” from which we know that for such a reason he had put the first one to death. Thus [it is said], “And fire went forth from before the Lord and consumed them, and they died before the Lord.” But we would not know why they [Nadab and Abihu] died, but for His commanding Aaron, “Do not drink wine that will lead to intoxication.” We know from this that they died precisely on account of the wine. For this reason Scripture showed love to Aaron by directing the divine utterance to him alone, thus, “Do not drink wine that will lead to intoxication,”] as recounted in Vayikra Rabbah (12:1).

This is what the Lord spoke: But when did He speak? [It was when He said], “And I will meet with the children of Israel, and it will be sanctified through My glory (בִּכְבוֹדִי) ” (Exod. 29:43). Do not read בִּכְבוֹדִי, “through My glory,” but בִּמְכֻבָּדַי, “through My honorable ones.” Moses said to Aaron, “Aaron, my brother! I knew that this House was to be sanctified through the beloved ones of the Omnipresent, but I thought it would be either through me or through you. Now I see that they [Nadab and Abihu] were greater than I or you!”- [Vayikra Rabbah 12:2]

And Aaron was silent: [and did not complain. Consequently,] he was rewarded for his silence. And what reward did he receive? That God addressed him exclusively in the [ensuing] passage regarding those who drink wine [as verse 8 says, “And the Lord spoke to Aaron, saying…”]. — [Vayikra Rabbah 12:2]

and before all the people I will be glorified: When the Holy One, blessed is He, exacts judgment upon the righteous, He becomes feared, exalted, and praised. Now, if this is so concerning the righteous, how much more is it so concerning the wicked! Similarly, the verse says “You are awesome, O God, from Your sanctuaries (מִמִּקְדָּשֶׁי) ” (Ps. 68:36). Do not read מִמִּקְדָּשֶׁי “from Your sanctuaries,” but מִמְּקֻדָּשֶׁי, “because of Your sanctified ones.” - [Zev. 115b]

Aaron’s uncle: Uzziel was Amram’s brother, as it says, “And the sons of Kohath were [Amram…and Uzziel], etc.” (Exod. 6:18).

דד אהרן: עזיאל אחי עמרם היה, שנאמר (שמות ו יח) ובני קהת וגו':

carry your kinsmen [from within the Sanctuary], etc.: As a person would say to his fellow [when someone had died at a wedding feast], “Remove the deceased from before the bride so as not to disturb the joyous occasion.” [Here, too, Mishael and Elzaphan were to remove the dead “from inside the sanctuary,” so as not to disturb the serenity of the investitures of the Sanctuary.]

with their tunics: [i.e., with the tunics] of the dead ones [the tunics of Nadab and Abihu, not Mishael and Elzaphan, for the latter were Levites and did not wear the tunics of the kohanim]. This teaches us that their garments had not been burnt, but [only] their souls. Two thread-like [sparks] of fire entered their nostrils [thereby destroying their souls along with all their internal organs, but leaving their external body structures intact. See Be’er Basadeh]. — [Torath Kohanim 10:25]

6And Moses said to Aaron and to Eleazar and to Ithamar, his sons, "Do not leave your heads unshorn, and do not rend your garments, so that you shall not die, and lest He be angry with the entire community, but your brothers, the entire house of Israel, shall bewail the conflagration that the Lord has burned.

Do not leave [your heads] unshorn: [I.e.,] do not let your hair grow long. — [Torath Kohanim 10:25] [Had Moses not commanded them, they would have let their hair grow long as a sign of mourning. We learn] from here that a mourner is forbidden to cut his hair (Moed Katan 14b). “But you shall not disturb the happiness of the Omnipresent [at the investitures of the Mishkan].”

9Do not drink wine that will lead to intoxication, neither you nor your sons with you, when you go into the Tent of Meeting, so that you shall not die. [This is] an eternal statute for your generations,

wine that will lead to intoxication: Heb. יַיִן וְשֵׁכָר. [שֵׁכָר does not mean other strong drink,] but wine in a manner that leads to intoxication" [namely, sufficient wine to cause intoxication, undiluted, and drunk without interruption]. — [Torath Kohanim 10:35]

יין ושכר: יין דרך שכרותו:

when you go into the Tent of Meeting: We know only [that a kohen is forbidden] to enter the Heichal [after drinking wine]. How do we know that [this prohibition applies also to] approaching the altar [which is outside the Heichal]? [The answer is:] Here [in our verse] it speaks of “entering the Tent of Meeting.” Regarding washing the hands and feet [at the washstand-see Exod. 30:1721], “entering the Tent of Meeting” is [also] mentioned (verse 20). [Now, concerning washing, approaching the altar is regarded as similar to entering the Tent of Meeting insofar as both require washing the hands and feet, as it says, “When they enter the Tent of Meeting, they shall wash with water… or when they approach the altar to serve” (Exod. 30:20). Hence,] just as there [in the case of washing], Scripture made approaching the altar the same as entering the Tent of Meeting, here too, it made approaching the altar the same as entering the Tent of Meeting [insofar as both are equally prohibited when the kohen has drunk wine]. — [Torath Kohanim 10:37]

to distinguish: [I.e.,] so that you can distinguish between a holy service and one that has been profaned. Thus you have learned that if one performed a particular service [after having drunk wine], it is invalid. — [Torath Kohanim 10:39]

and to instruct: [This] teaches that an intoxicated person is prohibited to render halachic decisions. One might think that he incurs the death penalty [like the intoxicated kohen who performs the sacrificial service (see verse 9)]. Scripture [therefore] says, “[neither] you nor your sons with you…so that you shall not die” (verse 9). [This implies that only intoxicated] kohanim in their service incur the death penalty, whereas [intoxicated] sages who render halachic decisions do not incur the death penalty. — [Torath Kohanim 10:38]

4th Portion

Chapter 10

12And Moses spoke to Aaron and his surviving sons, Eleazar and Ithamar, "Take the meal offering that is left over from the Lord's fire offerings, and eat it as unleavened loaves beside the altar, for it is a holy of holies;

surviving: [i.e., Aaron’s sons who survived] death. [Here, since the verse alludes to the fact that Eleazar and Ithamar survived death, it must mean a death which penalty they themselves had incurred.] This teaches [us] that because of the sin of the [golden] calf, the death penalty had been imposed upon them too. This is the meaning of “And with Aaron, the Lord was very furious, to destroy him (לְהַשְׁמִידוֹ) ” (Deut. 9:20). The term הַשְׁמָדָה, “destruction,” [in Scripture] always denotes the destruction of children, as it is said, “But I destroyed (וְאַשְׁמִיד) his fruit above,” (Amos 2:9), [referring to his children]. Moses’ prayer, however, effected the nullification of half [of this decree, resulting in the survival of Eleazar and Ithamar], as it is said: “and I prayed also for Aaron at that time” (Deut. 9:20), [where the word “also” includes Aaron’s four sons]. - [Vayikra Rabbah 10:5]

Take the meal-offering: Although you are אוֹנְנִים [mourners for a close relative on the day of that relative’s demise], and holy [sacrifices] are forbidden to an אוֹנֵן. [Zev. 101b]

קחו את המנחה: אף על פי שאתם אוננין וקדשים אסורים לאונן:

the meal-offering: This is the meal-offering of the eighth [day of the investitures], and the meal-offering of Nahshon [Ben Aminadab, the leader of the tribe of Judah, the first tribe to offer sacrifices for the dedication of the Mishkan (Num. 7:1217). See Torath Kohanim 10:42].

את המנחה: זו מנחת שמיני ומנחת נחשון:

and eat it as unleavened loaves: [But we already know that meal-offerings must be eaten unleavened (see Lev. 2:11). So] what does Scripture come to teach us? Since this was a communal meal-offering, and it was a [special] meal-offering [brought exclusively] at that time, and there is nothing like it in [future] generations, Scripture found it necessary to specify the law of other meal-offerings in its context [to teach us that those laws applied to this meal-offering as well]. — [Torath Kohanim 10:46]

and your sons’ portion: [But] the daughters [of kohanim] do not have a portion in holy [sacrifices]. — [Torath Kohanim 10:46]

וחק בניך: אין לבנות חק בקדשים:

for so I have been commanded: that they eat it when they are אוֹנְנִים [mourners for a close relative on the day of that relative’s demise and burial]. — [Torath Kohanim 10:48]

כי כן צויתי: באנינות יאכלוה:

14The breast of the waving and the thigh of the raising up you shall eat in a clean place, you and your sons and your daughters with you, for [as] your portion and your sons' portion they have been given, from the peace offerings of the children of Israel.

you shall eat in a clean place: Now did they eat the previous sacrifices in an unclean place? Rather, the previous sacrifices were holy of holies (קָדְשֵׁי קֳדָשִׁים), and as such, they were required to be eaten in a holy place. These, however, were not required [to be eaten] within the hangings [of the courtyard]. Notwithstanding, they were still to be eaten within the camp of Israel, which is “clean” insofar as those who were afflicted with tzara’ath could not enter therein. From here, then, we learn the law that sacrifices with a lesser degree of holiness (קָדָשִׁים קַלִּים) may be eaten anywhere in the city [of Jerusalem, and these specific communal peace offerings had the status of קָדָשִׁים קַלִּים, even though communal peace offerings are usually קָדְשֵׁי קָדָשִׁים]. — [Zev. 55a]

you and your sons and your daughters: You and your sons have a portion. Your daughters, however, do not have a portion. Yet if you give them [sacrificial flesh as] gifts, they are permitted to eat from the breasts and the thighs. [How do we know this?] Perhaps the verse means that the daughters also receive a portion? Scripture therefore states [in the continuation of this verse], “for [as] your portion and your sons’ portion they have been given,” - [i.e., it is given as] a portion to the sons, but not as a portion to the daughters. - [Torath Kohanim 10:50]

15They shall bring the thigh of the raising up and the breast of the waving upon the fats for fire offerings, to wave as a waving before the Lord. And it shall belong to you and to your sons with you as an eternal due, as the Lord has commanded.

The thigh of the raising-up and the breast of the waving: Heb. שׁוֹק הַתְּרוּמָה וַחֲזֵה הַתְּנוּפָה. These words are related to the expressions: “which was waved (הוּנַף) and which was lifted up (הוּרָם) ” (Exod. 29:27). תְּנוּפָה, waving, is performed by a forward and backward motion, whereas תְּרוּמָה, lifting up, is performed by an upward and downward motion. Why Scripture separates them, using “lifting up” in reference to the thigh and “waving” in reference to the breast, we do not know, since both of them were lifted up and waved.

upon the fats for fire offerings: Heb. הַחִלָבִים עַל אִשֵּי. [This phrase is to be read as equivalent to: עַל חֶלְבֵי הָאִשִּים, meaning “upon the fats for fire-offerings.”] From here we learn that the fats were placed underneath [the breast and thigh portions] at the time of the waving (Torath Kohanim 10:51). [Now, earlier verses (Lev. 7:30 and 9:20) both state that the sacrificial fats were placed on top of the breast and thigh portions, thus seemingly contradicting our verse here, which says, “They should bring the thigh…and the breast…upon the fats.”] However, I have already explained the resolution of all these three verses, so that they do not contradict each other, in the section “Command Aaron” (see Rashi on Lev. 7:30).

the sin-offering he-goat: The he-goat of the רֹאשׁ חֹדֶשׁ מוּסְפֵי, the additional offerings of Rosh Chodesh . On that day [Rosh Chodesh Nissan], three sin-offering goats were sacrificed: a) “[Take] a he-goat [as a sin-offering]” (Lev. 9:3); b) the he-goat of Nahshon [the son of Aminadab, leader of the tribe of Judah] (Num. 7:16); and c) the he-goat [of the additional offering] of Rosh Chodesh. Now, of all of these, the only one burnt was this one [i.e., this additional offering of Rosh Chodesh. And why did they burn it?] The Sages of Israel are divided on the matter (Torath Kohanim 10:52; Zev. 101a). Some said that it was burnt on account of uncleanness that had come into contact with it, [while] others said that it was burnt because [Aaron’s sons were] אוֹנְנִים, because this [sacrifice came under the category of] holy [sacrifices] that would also be sacrificed in [future] generations. [Thus they deemed it fit for burning, as the law would require for future generations.] However, when it came to holy [sacrifices] that were [brought] only at that time [like the other two goat offerings], they relied on Moses, who had said to them regarding the meal-offering, “eat it as unleavened loaves” (verse 12) [even though they were אוֹנְנִים, assuming that since that meal-offering was brought only at that time (see Rashi on verse 12), so must Moses’ command apply to all holy sacrifices brought at that time only].

thoroughly investigated: Heb. דָרשׁ דָרַשׁ. [This double expression signifies] two investigations. [Moses asked:] a) “Why has this sacrifice been burnt?” and b) “Why have the other sacrifices been eaten?” Thus it is taught in Torath Kohanim (10:52).

[he was angry] with Eleazar and Ithamar: Out of respect for Aaron, Moses turned towards his sons and was angry [with them, even though he was angry with Aaron as well, regarding what had happened]. — [Torath Kohanim 10:53]

17"Why did you not eat the sin offering in the holy place? For it is holy of holies, and He has given it to you to gain forgiveness for the sin of the community, to effect their atonement before the Lord!

Why did you not eat the sin-offering in the holy place?: But had they eaten it outside the holy place? Had they not burnt it? What then [did Moses mean] when he said, “in the holy place?” But, [by phrasing the question in this way,] Moses was asking [Aaron’s sons]: "Perhaps that sacrifice went out of the hangings [of the courtyard], thereby becoming invalid [and that was why you burned it]?

For it is a holy of holies: which becomes invalid by going out [of the hangings].“ They answered him, ”No.“ [So Moses] said to them: ”Well, since it remained within the holy place, why did you not eat it?" - [Torath Kohanim 10:54]

and He has given it to you to gain forgiveness [for the sin of the community]: For the kohanim eat [the sacrifice], and [thereby] its owners are granted atonement. — [Torath Kohanim 10:54]

ואתה נתן לכם לשאת וגו': שהכהנים אוכלים ובעלים מתכפרים:

to gain forgiveness for the sin of the community: From here, we learn that it [the he-goat that was burned] was the he-goat of Rosh Chodesh, which atones for the sin of uncleanness concerning the sanctuary and its holy [sacrificial] food, for the sin-offering of the eighth day [of the investitures] and the sin-offering of Nahshon [Ben Aminadab] were not brought to effect atonement. — [Torath Kohanim 10:52]

Behold, [its blood] was not brought: For if [its blood] had been brought [into the Holy], then indeed you would have been required to burn it, as it is said, “But any sin-offering some of whose blood [was brought into the Tent of Meeting to make atonement in the Holy, shall not be eaten; it shall be burned in fire]” (Lev. 6:23). - [Torath Kohanim 10:55]

so you should have surely eaten it: [I.e.,] “You should have surely eaten it,” even though you are אוֹנְנִים.

אכל תאכלו אתה: היה לכם לאכלה אף על פי שאתם אוננים:

as I commanded: you, regarding the meal-offering.

כאשר צויתי: לכם במנחה:

19And Aaron spoke to Moses, "But today, did they offer up their sin offering and their burnt offering before the Lord? But [if tragic events] like these had befallen me, and if I had eaten a sin offering today, would it have pleased the Lord?"

And Aaron spoke: The expression דִּבּוּר [in Scripture, unless followed by the expression לֵאמֹר] always denotes boldness, as it is said, “And the people [thus] spoke (וַיְדַבֵּר) [against God and Moses, ‘Why did you bring us up from Egypt to die in the desert…?’” (Num. 21:5). Thus, in this verse, Aaron boldly responded to Moses’ investigation.] Is it possible that Moses addressed his anger to Eleazar and Ithamar, and Aaron answers? However, this [demonstrates to us that the behavior of Aaron’s sons] was only out of respect [for their father and their teacher]. They said, “It is inappropriate that while our father is sitting [in front of us], we should answer in his presence, and it is also inappropriate that a disciple should refute his master.” One might suggest that [the sons did not respond] because Eleazar was not capable [i.e., he did not have the courage] to answer. Scripture, [however,] says, “And Eleazar the kohen spoke to the men of the army…” (Num. 31:21). Thus, we see that when Eleazar wanted to, he spoke before Moses and before the princes [and hence, here, he was deliberately silent]. I found this [explanation] in the second version of the Sifrei. — [Sifrei Zuta on Numbers, ed. Horowitz, p. 329, Yalkut Bamidbar on Num. 31: 21]

But today, did they offer up: What is he saying? [He could have simply said, “Such tragic events like these have befallen me….”] Rather, Moses said to them, “Did you perhaps sprinkle its blood while you were אוֹנְנִים, and [as you probably know,] an אוֹנֵן who performs the service renders [that sacrifice] invalid?” So Aaron answered him,… הֵם הִקְרִיבוּ, i.e., “But did they who offer up [the sacrifices]?” They are ordinary kohanim [for whom the law of invalidation by an אוֹנֵן applies.] I offered [them] up! For I am a Kohen Gadol, and [a Kohen Gadol] is permitted to offer [a sacrifice] while he is an אוֹנֵן] [Zev. 101a]

But [if tragic events] like these had befallen me: [By these words, Aaron was effectively saying: “My point would be just as valid] even if those who died were not my sons, but other relatives for whom I am obligated to mourn as an אוֹנֵן like these,” such as all those enumerated in the parashah of the kohanim [i.e., Parashathאֱמוֹר, Lev. 21:13], for whom a kohen may become unclean. — [Torath Kohanim 10:59]

and if I had eaten a sin-offering today: [Lit., “and I ate a sin-offering.” However, here the meaning is:] “But if I had eaten [the sin-offering],” would it have pleased [the Lord]?

ואכלתי חטאת: ואם אכלתי הייטב וגו':

[If I had eaten the sin-offering] today: [today it would not have been pleasing to the Lord; however, tonight I could have eaten it, because] an אוֹנֵן is permitted [to eat sacrifices] at night, for one is considered an אוֹנֵן only on the day of burial. — [Torath Kohanim 10:59; Zev. 101b]

היום: אבל אנינות לילה מותר, שאין אונן אלא יום קבורה:

would it have pleased the Lord?: If you heard this [special law that an אוֹנֵן may eat] holy sacrifices brought exclusively for a special occasion [like the people’s sin-offering goat and Nahshon’s goat, both offered just today], you have no right to be lenient [regarding this law] regarding holy sacrifices offered for [future] generations [like the sacrifice on Rosh Chodesh, about which you asked us, “Why did you not eat…?”]. — [Zev. 101a]

הייטב בעיני ה': אם שמעת בקדשי שעה אין לך להקל בקדשי דורות:

20Moses heard [this], and it pleased him.

כוַיִּשְׁמַע משֶׁה וַיִּיטַב בְּעֵינָיו:

and it pleased him: [Moses] admitted [that Aaron was correct,] and was not ashamed, [for he could have covered up by] saying, “I have not heard [of this law.” Rather, Moses frankly said to Aaron, “You are right! I did hear that an אוֹנֵן must not eat from sacrifices that will be offered in future generations, but I forgot!”]. — [Torath Kohanim 10:60; Zev. 101a]

וייטב בעיניו: הודה ולא בוש לומר לא שמעתי:

6th Portion

Chapter 11

1And the Lord spoke to Moses and to Aaron, to say to them:

אוַיְדַבֵּר יְהֹוָה אֶל משֶׁה וְאֶל אַהֲרֹן לֵאמֹר אֲלֵהֶם:

[And the Lord spoke] to Moses and to Aaron: He told Moses that he should [in turn] tell Aaron. — [Torath Kohanim 1:4]

אל משה ואל אהרן: למשה אמר שיאמר לאהרן:

to say to them: [Whom does “to them” refer to?] The Lord said that [Aaron] should tell Eleazar and Ithamar. Or perhaps it means only to tell the Israelites? However, when [Scripture] says (verse 2),“Speak to the children of Israel,” speaking to Israel is already mentioned. So how do I understand “to say to them”? [That Aaron was to say] to his sons, to Eleazar and to Ithamar [who, in turn, were to tell the children of Israel the laws that follow]. — [Torath Kohanim 11:61]

Speak to the children of Israel: God made them all [namely Moses, Aaron, Eleazar, and Ithamar] equal messengers for [relaying] the following speech. [And why did Aaron and his sons deserve this special honor?] Because they all equally remained silent, accepting the Omnipresent’s decree [to put Nadab and Abihu to death] with love.

These are the creatures: [The word חַיָּה, “living creature”] denotes חַיִּים, “life.” [In the context of this passage, which sets out the clean and unclean creatures, the meaning is expounded as follows:] Since the Israelites cleave to the Omnipresent and are therefore worthy of being alive, accordingly, God separated them from uncleanness and decreed commandments upon them [so that through these commandments Israel would live]. For the other nations, however, He prohibited nothing. This is comparable to a physician who went to visit a patient [who was incurable, and allowed him to eat anything he wished, whereas when he went to his patient who was to recover, the physician imposed restrictions on his diet that would ensure that the recoverable patient would live. So too, the nations and Israel…], etc. as is found in the Midrash of Rabbi Tanchuma (6).

These are the creatures: [When the verse says “These are…,” the word זֹאת] teaches us that Moses would hold up an animal and show it to the Israelites, saying, “This one you may eat,” and “This one you may not eat.” “You may eat the following!” (verse 9) even with the creatures of the water-he held up [one] of every species and showed it to them. And likewise with birds [as stated in verse 13], “you shall hold these in abomination….” Similarly with creeping creatures, (שְׁרָצִים) [as stated in verse 29], “these are unclean….” - [Torath Kohanim 11:62]

These are the creatures…among all the animals: [The word חַיָּה, although usually denoting an undomesticated animal, such as a deer, also has the meaning of “living (חַי) creatures” in general; the word בְּהֵמָה, usually denoting domesticated animals like cattle, also has the meaning of large land animals, or mammals. We see this in our verse, for it says here, "These are the creatures (חַיָּה) that you may eat among all the animals (בְּהֵמָה) on earth, thus,] teaching that [the term] בְּהֵמָה is included in [the more general term] חַיָּה. - [Torath Kohanim 11:66; and see Rashi Chul. 70b]

זאת החיה מכל הבהמה: מלמד שהבהמה בכלל חיה:

3Any animal that has a cloven hoof that is completely split into double hooves, and which brings up its cud that one you may eat.

that is completely separated into double hooves: Heb. וְשֹׁסַעַת שֶׁסַע [meaning that the hoof] is completely separated [i.e., split] from top to bottom, into two nails, as the Targum [Onkelos] renders it: וּמְטַלְפָא טִילְפִין, meaning “split into hooves” [i.e., split into two hoof sections,] because there are animals whose hooves are split at the top, but are not completely split and separated [into two hoof sections], since the bottom [sections of the hoof] are connected.

cud: Heb. גֵּרָה. This is its name. [I.e., the name of the food that an animal regurgitates.] It possibly stems from the root [נגר, “to drag” or “flow,” as in the verse] “and as water which has flowed (הַנִּגָּרִים) ” (II Sam. 14:14), for the regurgitated food “flows back” to the mouth. Targum [Onkelos] renders the word גֵּרָה as פִּישְׁרָא, dissolved, since, through its being regurgitated, the food is dissolved and melted.

among the animals: Heb. בַּבְּהֵמָה, lit. in the animal. This is an extra word from which to derive that [if a pregnant animal is slaughtered properly,] the fetus inside its mother’s innards is permitted [to be eaten]. — [Torath Kohanim 11:67]

בבהמה: תיבה זו יתירה היא לדרשה, להתיר את השליל הנמצא במעי אמו:

that one you may eat: but not an unclean animal. However, is this [negative inference] not already included in the [explicit] prohibition [stated in verse 4, “…you must not eat…”]? Notwithstanding, [this positive statement is included here] so that [one who eats an unclean animal] transgresses a positive and a negative commandment [i.e., a negative inference of a positive commandment]. — [Torath Kohanim 11:69]

4But these you shall not eat among those that bring up the cud and those that have a cloven hoof: the camel, because it brings up its cud, but does not have a [completely] cloven hoof; it is unclean for you.

You shall not eat of their flesh: I know only [that] these [animals possessing one sign of cleanness are prohibited to be eaten]. How do we know that any other unclean animal, which has no sign of cleanness altogether [may also not be eaten]? Here, we can infer from a kal vachomer [i.e., an inference from minor to major]: If those animals that have part of the signs of cleanness are prohibited, [how much more so are those animals that lack both signs of cleanness!]- [Torath Kohanim 11:69]

of their flesh: The [Scriptural] prohibition applies [only] to the “flesh” [of an unclean animal], but not its bones, sinews, horns, or hooves. — [Torath Kohanim 11:74]

מבשרם: על בשרם באזהרה, ולא על עצמות וגידין וקרנים וטלפים:

and you shall not touch their carcasses: One might think that Israelites are prohibited to touch a carcass. Scripture, however, says, “Say to the kohanim …[(a kohen) shall not defile himself for a (dead) person among his people]” (Lev. 21:1); thus, kohanim are prohibited [from defiling themselves by human corpses], but ordinary Israelites are not prohibited. Now a kal vachomer can be made: Since in the more stringent case of defilement by a human corpse, only kohanim are prohibited, then in the more lenient case of defilement by animal carcasses, how much more so [should only kohanim be prohibited! If so,] what does Scripture mean by, “you shall not touch their carcasses”? [It means that Israelites may not touch animal carcasses] on the Festivals [since at those times they deal with holy sacrifices and enter the Temple]. This is what [the Sages] said: A person is obligated to cleanse himself on Festivals. - [R.H. 16b, Torath Kohanim 11:74]

9Among all [creatures] that are in the water, you may eat these: Any [of the creatures] in the water that has fins and scales, those you may eat, whether [it lives] in the waters, in the seas or in the rivers.

10But any [creatures]that do not have fins and scales, whether in the seas or in the rivers, among all the creeping creatures in the water and among all living creatures that [live] in the water, are an abomination for you.

And they shall be an abomination: [The statement is repeated] to prohibit their mixtures [i.e., if the flesh of an unclean water creature was mixed with food of another type,] if there is enough [unclean flesh] to impart its taste [to the mixture]. — [See Torath Kohanim 11:82]

ושקץ יהיו: לאסור את עירוביהן, אם יש בו בנותן טעם:

[You shall not eat] of their flesh: [Only their flesh is prohibited,] but one is not prohibited [to eat] the fins or the bones. — [Torath Kohanim 11:82]

מבשרם: אינו מוזהר על הסנפירים ועל העצמות:

and their dead bodies you shall hold in abomination: [This clause comes] to include midges (יַבְחוּשִׁין) that he has filtered out [of water or other liquids. One may ingest these creatures together with water, but once they have been separated from their original source, they are prohibited]. יַבְחוּשִׁין are moucherons in French, midges. — [Torath Kohanim 11:83]

Any [(creature)] that does not have [fins and scales in the water is an abomination for you]: What does Scripture come to teach us here? [In verse 10, Scripture has already stated, “any (creatures) that do not have fins and scales…are an abomination for you.” However, without this verse] I might think that [a water creature] is permitted only if it brings up its signs [of cleanness, namely fins and scales,] onto dry land; but if [it sheds them in the water, how do we know [that the creature is still permitted]? Scripture therefore, says here, “Any [creature] that does not have fins and scales in the water….,” but if it had them while in the water, even if it shed them in its emergence [onto dry land], it is permitted. — [Torath Kohanim 11:84]

They shall not be eaten: Heb. לֹא יֵאָכְלוּ. [Scripture is telling us that] one may not feed them to minors. [We derive this from the passive voice, “be eaten,”] meaning that these birds may not “be eaten” through you. Or perhaps it is not so, but [it is telling us that in addition to not eating them,] one may not derive any benefit from them? Scripture, therefore, states: “you shall not eat (לֹא תֹּאכְלוּ),” (Deut. 14:12) [in the active voice to teach us that] one is prohibited to eat them but permitted to derive benefit from them. Now, in every [mention of] birds where Scripture says לְמִינָהּ, לְמִינוֹ, לְמִינֵהוּ [“ to its…species,” it does so because] within that species, there are some that resemble each other neither in appearance nor in name, but they are [nevertheless] all one species.

the sparrow hawk: הַנֵּץ, esprevier in Old French, [epervier in modern French]. [Note that, according to some editions of Rashi , the reading is ostor, which is translated by Greenberg as goshawk, autour in modern French. This is corroborated by other editions that render הַשָּׁחַף in verse 16 as esprevier..]

הנץ: אישפרויי"ר [נץ]:

17The owl, the gull, the little owl;

יזוְאֶת הַכּוֹס וְאֶת הַשָּׁלָךְ וְאֶת הַיַּנְשׁוּף:

the gull: Heb. הַשָּׁלָךְ Our Rabbis explained: “The שָׁלָךְ is a bird that draws up (שׁוֹלָה) fish out of the sea” (Chul. 63a). And this is the meaning of Onkelos’ translation [of שָׁלָךְ]: וְשַׁלֵינוּנָא, “fish catcher.”

The owl… and the little owl: Heb. כּוֹס וְיַנְשׁוּף. These are chouettes [in French, i.e., “owls”] that shriek at night, which have cheeks like those of a human. There is another [bird] similar to it called hibou [in French].

The bat: Heb. הַתִּנְשֶׁמֶת. That is calve soriz [in Old French, chauve-souris in modern French]. It resembles a mouse and flies about at night. The תִּנְשֶׁמֶת mentioned among the creeping animals (verse 30), resembles this one, insofar as it has no eyes. That [one] is called talpe [in Old French, taupe in modern French, mole in English].

The stork: Heb. הַחֲסִידָה. This is a white dayah, [called] zigoyne [in Old French, cigogne in modern French]. And why is it called חֲסִידָה ? Because it does kindness (חִסִידוּת) with its fellow birds [by sharing] its food (Chul. 63a).

the heron: Heb. הָאֲנָפָה. This is the hot-tempered dayah (Chul.. 63a), and it appears to me that this is the bird called héyron [in Old French, heron in modern French, heron in English].

האנפה: היא דיה רגזנית. ונראה לי שזו היא שקורין לה היירו"ן [אנפה]:

the hoopoe: Heb. הַדּוּכִיפַת, the wild-rooster, which has a doubled crest. [It is called] herupe [in Old French]. And why is it called דּוּכִיפַת ? Because its glory (הוֹדוֹ), namely its crest, is bound up (כָּפוּת). [I.e., its comb is double and appears to be folded into the head and bound up there (Rashi, Chul. 63a) [Onkelos renders it:] נַגַּר טוּרָא, “mountain carpenter,” named so for what it does, as explained by our rabbis in Tractate Gittin, chapter 7, entitled מִי שֶׁאֲחָזוֹ (folio 68b).

above its [regular] legs: [“Above,” meaning high up on the creature’s body, namely] near its neck, it has two leg-like extensions besides its [regular] four legs. When it wishes to fly or hop from the ground, it bolsters itself firmly with these appendages and flies. [In our regions,] we have many of this sort [of flying creature] called langouste [in Old French] (sea-locusts), but we are no [longer] proficient [in identifying] which ones [are clean and which are unclean. And what is the specific problem we have with this identification?] There are four signs of cleanness enumerated regarding these creatures: a) four legs, b) four wings, c) קַרְסוּלִים, which are the jointed leg-like extensions described above, and d) wings that cover the majority of its body (Chul. 59a; Torath Kohanim 11:91). All of these signs are indeed found in the creatures among us today, but some [creatures] have long heads and some do not have tails, [according to Maharsha (Chul. 66a), the reading is, “and some have tails”] and they must bear the name חָגָב (Chul. 65b). Concerning this [requirement namely, which type is officially called חָגָב and which is not], we no longer know how to distinguish between them.

22From this [locust] category, you may eat the following: The red locust after its species, the yellow locust after its species, the spotted gray locust after its species and the white locust after its species.

But any [other] flying insect [that has four legs is an abomination for you]: [In verse 20, it already says, “Any flying insect that walks on four is an abomination for you.” Why is this repeated here?] It comes to teach us that if it has five [legs], it is clean.

וכל שרץ העוף וגו': בא ללמד שאם יש לו חמש טהור:

24And through these you will become unclean; anyone who touches their dead bodies will be unclean until evening;

And anyone who carries their carcass: Any place in Scripture that mentions טֻמְאַת מַשָּׂא [uncleanness acquired by carrying (נוֹשֵׂא) an unclean item], it is more stringent than טֻמְאַת מַגָּע [uncleanness acquired by touching (נֹגֵע) an unclean item], insofar as it requires immersion of the garments [in a mikvah, in addition to the immersion of the person].

[Any animal that has] a cloven hoof that is not completely split: for instance, a camel, whose hoof is split on the top, but on the bottom it is connected. Here [Scripture] teaches you that the carcass of an unclean animal defiles, while in the section at the end of this parashah (verse 39), [Scripture] explains [that a carcass of] a clean animal [defiles as well. However, Scripture deals with these separately since there is a difference between the two: in the case of a clean animal, its carcass defiles only if it dies, but if it was slaughtered properly, even if it was a טְרֵפָה, i.e., it had a fatal disease or injury, its carcass does not defile. This is derived from verse 39, which reads, “If an animal that you (normally) eat dies…” i.e., only when it dies, its carcass defiles].

And this is unclean for you: All these statements of uncleanness are not referring to the prohibition of eating, but rather, to actual uncleanness, i.e., that [the person] will become unclean by touching them, and he will [consequently] be prohibited from eating terumah [the portion of one’s produce given to the kohen] and holy [sacrifices], and from entering the sanctuary.

and the toad: Heb. וְהַצָּב, bot [in Old French], which resembles a frog. [Rashi in Mikraoth Gedoloth reads: froit, which, according to Rashi on Niddah 56a, is the same as bot. According to Berliner and Greenberg, this is a ferret. According to Gukevitzky and Catane, it is a toad. In view of Rashi 's comment that it resembles a frog, this appears to be the correct translation.]

והצב: פרוי"ט [קרפדה] שדומה לצפרדע:

30The hedgehog, the chameleon, the lizard, the snail, and the mole.

לוְהָאֲנָקָה וְהַכֹּחַ וְהַלְּטָאָה וְהַחֹמֶט וְהַתִּנְשָׁמֶת:

the hedgehog: Heb. הָאֲנָקָה, herisson [in French].

אנקה: היריצו"ן [קיפוד]:

and the lizard: Heb. וְהַלְּטָאָה, lezard [in French].

הלטאה: לישרד"ה [לטאה]:

and the snail: Heb. וְהַחֹמֶט, limace [in French].

החמט: לימצ"ה [חילזון]:

and the mole: וְהַתִּנְשֶׁמֶת, talpe [in Old French, taupe in modern French].

והתנשמת: טלפ"א [חפרפרת]:

31These are the ones that are unclean for you, among all creeping creatures; anyone who touches them when they are dead will be unclean until evening.

32And if any of these dead [creatures] falls upon anything, it will become unclean, whether it is any wooden vessel, garment, hide or sack, any vessel with which work is done; it shall be immersed in water, but will remain unclean until evening, and it will become clean.

into whose interior: An earthenware vessel becomes unclean only through [the defiling item entering] its inner space [even if it does not touch the vessel wall. If it touches the outer wall, however, the vessel does not become unclean]. — [Chul. 24b]

אל תוכו: אין כלי חרס מיטמא אלא מאוירו:

whatever is inside it becomes unclean: The vessel in turn defiles whatever is in its inner space (other editions: in its interior).

כל אשר בתוכו יטמא: הכלי חוזר ומטמא מה שבאוירו:

and you shall break [the vessel] itself: This teaches us that it [an earthenware vessel] cannot be purified in a mikvah. [Consequently, if you wish to use it, you must break it so that it cannot be used for its original use.]- [Torath Kohanim 11:132]

ואתו תשבורו: למד שאין לו טהרה במקוה:

34Of any food that is [usually] eaten, upon which water comes will become unclean, and any beverage that is [usually] drunk, which is in any vessel, shall become unclean.

Of any food that is [usually] eaten: This refers back to the preceding verse, [as if to say]: whatever is inside it shall become unclean… of any food that is [usually] eaten, upon which water comes-if it is inside an unclean earthenware vessel-will become unclean. Likewise, any liquid that is [usually] drunk, in any vessel, meaning that it is in the inner space of an unclean earthenware vessel, will become unclean. From here we learn many things. We learn that food becomes predisposed and prepared to contract uncleanness only if water had, at one time, come upon it. And once water has come upon it, the food can contract uncleanness forever, even if it is dry. Wine, oil, and whatever is called a beverage (מַשְׁקֶה) predisposes seeds to receive uncleanness, just as water [does] (Torath Kohanim 11:135). [The liquids that fall under the category of מַשְׁקֶה are: water, dew, oil, wine, milk, blood, and bee-honey.] For our verse [here] is to be expounded as follows: “upon which water comes will become unclean, or any beverage that is [usually] drunk, which is in any vessel, it shall become unclean.” [I.e.] the food [will become unclean]. Our rabbis also learned from this verse that an item with a secondary degree of uncleanness does not defile vessels, for we learned (Shab. 138b): One might think that all vessels would become defiled [when they enter] the inner space of an [unclean] earthenware vessel; Scripture, therefore, says (verses 3334): כֹּל אֲשֶׁר בְּתוֹכוֹ יִטְמָא [lit., “anything inside it becomes unclean]… מִכָּל הָאֹכֶל [lit., of any food]”; i.e., food and liquid are defiled by the inner space of an [unclean] earthenware vessel, but [other] vessels do not become defiled by the inner space of an [unclean] earthenware vessel. Because a שֶׁרֶץ is a primary source of uncleanness (אָב הַטֻּמְאָה), and the vessel that becomes defiled by it is a secondary source of uncleanness (וְלָד הַטֻּמְאָה). Consequently, it does not in turn defile [other] vessels contained within it. We also learned [from this verse] that if a שֶׁרֶץ fell into the inner space of an [earthenware] oven that contained bread, and the שֶׁרֶץ did not touch the bread, the oven becomes [defiled with] first degree [uncleanness], while the bread is [defiled with] second degree [uncleanness. In this case,] we do not say that the oven is perceived as though it were “filled with uncleanness,” so that the bread contained within becomes [defiled as well with] first degree [uncleanness], for if we were to say so, no vessel would be excluded from becoming defiled by the inner space of an earthenware vessel since uncleanness itself has directly touched the surface of this second vessel (Shab. 138b). We also learned [from this verse] about the contact of water [with food]-that this predisposes seeds [to receive uncleanness] only if the water wetted the seeds after they had been detached from the earth. For, if one were to say that they become predisposed [to contract uncleanness] while still attached [to the ground], there is [no food produce] upon which no water has come [at one time or another]. In that case, why would [Scripture] tell us: “upon which water comes”? [It must therefore mean: after it has been detached from the earth] (Torath Kohanim 11:150). We also learned [from this verse] that [unclean] food will defile other items only if the food has a [minimum] volume equal to a [hen’s] egg, as it is said, “[Any food] that is [usually] eaten,” meaning: [the amount of] food that can be eaten at one time. And our Sages estimated that the pharynx cannot hold more than [the volume of] a hen’s egg" (Yoma 80a).

oven or stove: They are movable objects, made of earthenware, and they have a hollow inside [i.e., an inner space]; and one places the pot over the opening of the cavity. Both have their openings on the top [rather than on the side. See Shab. 38b.]

shall be demolished: Because an earthenware vessel cannot be purified by immersion [in a mikvah].

יתץ: שאין לכלי חרס טהרה בטבילה:

and they shall be unclean for you: Lest you say, “I am commanded to demolish them,” Scripture says, “they shall be unclean for you” [meaning that] if you wish to keep them in their unclean state, you are permitted [to do so]. — [Torath Kohanim 11:142]

But a spring or a cistern, a gathering of water: which are attached to the ground, do not contract uncleanness. We also learn from the phrase יִהְיֶה טָהוֹר [lit., “he will be clean”] that anyone who immerses in these [collections of water] “will become clean” from his uncleanness. — [see Pes. 16a]

However, one who touches their carcass shall become unclean: If someone touches the uncleanness [of their carcasses] even while he is inside a spring or a cistern, he becomes unclean. Lest you say, [It can be derived from a] kal vachomer : “If [these collections of water] purify defiled [people] from their uncleanness, how much more so should they prevent a clean [person standing inside them] from becoming defiled!” Therefore, [Scripture] says, “ one who touches their carcass shall become unclean.” - [Torath Kohanim 11:146]

a sowing seed which is to be sown: [This refers to] the sowing of [various] kinds of seeds (זֵרוּעַ). [The word] זֵרוּעַ [lit., “something which is planted,”] is a noun, as in the verse, “and let them give us some pulse (הַזֵּרֹעִים) ” (Dan. 1:12).

But if water is put upon seeds: after they have been detached [from the ground]. For if you say that [produce] attached [to the ground] can become predisposed [to receive uncleanness], then there would be no seed that would remain unprepared [to receive uncleanness, since all plants are watered]. — [Chul. 118b]

and any of their carcass falls on them: even if they have dried, for the Torah was particular only it should be regarded as “food,” then as soon as it has become predisposed to contract uncleanness once [by becoming wet], this predisposition can never be removed from it.

And one who carries its carcass: טֻמְאַת מַשָּׂא [uncleanness resulting from lifting up an unclean item, even without touching it, e.g., by lifting it up with a stick,] is more stringent than טֻמְאַת מַגָּע [uncleanness resulting from touching an unclean item], for one who lifts [a carcass, in addition to becoming unclean himself, also] defiles his garments, but one who [merely] touches it does not defile his garments, for regarding him it does not say, “he shall immerse his garments.”

And one who eats of its carcass: One might think that his eating renders him unclean. However, when [Scripture] says, regarding the carcass of a clean bird, “He shall not eat carrion or one stricken by a fatal disease or injury, to be defiled through it” (Lev. 22:8), [the seemingly superfluous word] בָהּ [“through it,” is explained as follows]: One defiles his garments “through it,” [i.e.,] through eating it, but the carcass of an animal does not defile if one eats it without lifting it up. For example, if someone else forced it down his pharynx. If so, why does it say, “And one who eats [of its carcass]”? To specify the [minimum] volume [needed to render someone unclean] through his touching or lifting up [an unclean carcass], namely, the volume that one [normally] eats [at a time], namely, the size of an olive," [half the volume of a hen’s egg] (Torath Kohanim 11:16). [One should note that, for food to defile other items, it must have a minimum volume possibly edible at one time, namely, equal to that of a hen’s egg. See Rashi on Lev. 11:34].

and he shall be unclean until evening: Even though he has already immersed himself, he requires sunset [in order to be completely clean].

וטמא עד הערב: אף על פי שטבל צריך הערב שמש:

41And any creeping creature that creeps on the ground is an abomination; it shall not be eaten.

מאוְכָל הַשֶּׁרֶץ הַשֹּׁרֵץ עַל הָאָרֶץ שֶׁקֶץ הוּא לֹא יֵאָכֵל:

that creeps on the ground: This comes to exclude mites founds in chickpeas and in beans, and the pea-beetles found in lentils, since they did not creep on the ground but within the food [which was already detached from the ground]. However, when they exit into the air and creep, they become prohibited [because they fall into the category of שֶׁרֶץ, those that “creep on the ground”]. — [Torath Kohanim 11:161]

it shall not be eaten: [This phrase comes] to render guilty someone who feeds a person [with the flesh of a creeping animal] just as if he would have eaten it [himself] (Torath Kohanim 11:162). A שֶׁרֶץ means a low, short-legged creature, which appears [in its motion] only as if slithering and moving.

42Any [creature] that goes on its belly, and any [creature] that walks on four [legs] to any [creature] that has many legs, among all creeping creatures that creep on the ground, you shall not eat, for they are an abomination.

that goes on its belly: This is the snake (Torath Kohanim 11:163). The word גָּחוֹן denotes “bending low” [and it is used to describe the snake] because it moves while bent a prostrated posture, prostrated on its belly.

הולך על גחון: זה נחש, ולשון גחון שחייה, שהולך שח ונופל על מעיו:

Any [creature] that goes: [This comes] to include earthworms and what resembles those that resemble them [i.e., that have tiny legs, but nevertheless slither like a worm on their bellies]. — [Torath Kohanim 11:163]

כל הולך: להביא השלשולין ואת הדומה לדומה:

that walks on four [legs]: This [refers to] a scorpion. — [Torath Kohanim 11:163]

הולך על ארבע: זה עקרב:

any [creature]: [This word comes] to include the beetle, called escarbot in French, and what resembles those that resemble them. — [Torath Kohanim 11:163]

כל: להביא את החפושית אישקרבו"ט בלע"ז [חיפושית] ואת הדומה לדומה:

any [creature] that has many legs: This is the centipede, a creature with legs from its head to its tail, on either side, called centipede [in French]. — [Torath Kohanim 11:163]

You shall not make [yourselves] abominable: By eating them, for it says: נַפְשֹׁתֵיכֶם, “your souls” [lit., “Do not make your souls abominable”], and merely touching [an unclean item] does not cause “abomination of the soul” [whereas eating it does. See Me’ilah 16b, Rashi there]; similarly, “and you shall not defile yourselves” [means] by eating them.

that you should become unclean through them: [God says:] “If you defile yourselves through these [creatures] on earth, I too will defile you in the world to come and in the heavenly academy.” - [Yoma 39a]

and be holy: before Me, for I will make you holy above and in the world to come. — [Yoma 39a]

והייתם קדשים: לפי שאני אקדש אתכם למעלה ובעולם הבא:

and you shall not defile yourselves: [This prohibition is written to make a transgressor guilty of] transgressing many negative commandments. And for [the transgression of] each negative commandment, [the perpetrator receives] lashes. This is what [the Sages said in the Talmud (Mak. 16): “If one eats a פּוּטִיתָא [a small unclean aquatic creature], one receives four series of lashes [i.e., four separate series of lashes for the four negative commandments transgressed by eating that one creature]; if one eats an ant, one receives five series of lashes; if one eats a hornet, [he receives] six series of lashes” (Mak. 16b).

For I am the Lord Who has brought you up: On the condition that you accept My commandments, I have brought you up [out of Egypt] (Torath Kohanim 11:170). Another explanation of “For I am the Lord Who has brought you up” : Everywhere [Scripture] says, “Who has brought [you] out(הוֹצֵאתִי) [of the land of Egypt],” while here it says, “Who has brought [you] up (הַמַּעֲלֶה).” [What is the meaning of the unusual expression here of bringing up?] the school of Rabbi Ishmael taught: [God says,] “If I had brought up Israel from Egypt only so that they would not defile themselves with creeping creatures like the other nations, it would have been sufficient for them, and this is an exaltation for them.” This, then, explains [the use of] the expression הַמַּעֲלֶה - [B.M. 61b]

to distinguish: Not only must you learn [these laws concerning prohibited creatures in order to know the laws for the sake of knowing Torah], but also you shall know and recognize [these creatures], and be proficient [in identifying] them.

להבדיל: לא בלבד השונה, אלא שתהא יודע ומכיר ובקי בהן:

between the unclean and the clean: But is it necessary [for Scripture] to state [that we should know] the difference between [kosher and non-kosher animals such as] a donkey and a cow, when these [differences] have already been explained? Rather, [what is meant here, is to distinguish] between what is unclean because of you and what is clean because of you, namely between [an animal] whose trachea was slaughtered halfway through [which is considered “unclean” and may not be eaten], and [an animal] who had most of its trachea slaughtered, [rendering the animal “clean” and it may be eaten]. — [Torath Kohanim 11:173:7]

and between the animal that may be eaten: Does [Scripture] have to tell us [that one must be able to distinguish] between a deer and a wild donkey? Are they not already delineated? Rather, [to distinguish] between [an animal] in which signs of a treifah have developed, and it is nevertheless kosher [such as an animal whose injury does not render it treifah], and an animal in which signs of a treifah have developed, and it is not kosher. - [Torath Kohanim 11:173:8]